More briefly of some others.
Other relations there are, and those in very good Authors, which though
we do not positively deny, yet have they not been unquestioned by some,
and at least as improbable truths have been received by others. Unto
some it hath seemed incredible what _Herodotus_ reporteth of the great
Army of _Xerxes_, that drank whole rivers dry. And unto the Author
himself it appeared wondrous strange, that they exhausted not the
provision of the Countrey, rather then the waters thereof. For as he
maketh the account, and _Budeus de Asse_ correcting the mis-compute of
_Valla_, delivereth it; if every man of the Army had had a chenix of
Corn a day, that is, a sextary and half; or about two pints and a
quarter, the Army had daily expended ten hundred thousand and forty
Medimna's, or measures containing six Bushels. Which rightly considered,
the _Abderites_ had reason to bless the Heavens, that _Xerxes_ eat but
one meal a day; and _Pythius_ his noble Host, might with less charge and
possible provision entertain both him and his Army. And yet may all be
salved, if we take it hyperbolically, as wise men receive that
expression in _Job_, concerning _Behemoth_ or the Elephant; Behold, he
drinketh up a river and hasteth not, he trusteth that he can draw up
_Jordan_ into his mouth.
2. That _Annibal_ eat or brake through the Alps with Vinegar, may be too
grosly taken and the Author of his life annexed unto _Plutarch_
affirmeth only, he used this artifice upon the tops of some of the
highest mountains. For as it is vulgarly understood, that he cut a
passage for his Army through those mighty mountains, it may seem
incredible, not only in the greatness of the effect, but the quantity of
the efficient and such as behold them, may think an Ocean of Vinegar too
little for that effect. 'Twas a work indeed rather to be expected from
earthquakes and inundations, then any corrosive waters, and much
condemneth the Judgement of _Xerxes_, that wrought through Mount _Athos_
with Mattocks.
3. That _Archimedes_ burnt the ships of _Marcellus_, with speculums of
parabolical figures, at three furlongs, or as some will have it, at the
distance of three miles, sounds hard unto reason, and artificial
experience: and therefore justly questioned by _Kircherus_ [SN: De luce
et umbra.], who after long enquiry could find but one made by _Manfredus
Septalius_ that fired at fifteen paces. And therefore more probable it
is, that the ships were nearer the shore, or about some thirty paces: at
which distance notwithstanding the effect was very great. But whereas
men conceive the ships were more easily set on flame by reason of the
pitch about them, it seemeth no advantage. Since burning glasses will
melt pitch or make it boyle, not easily set it on fire.
4. The story of the _Fabii_, whereof three hundred and six marching
against the _Veientes_, were all slain, and one child alone to support
the family remained; is surely not to be paralleld, nor easie to be
conceived, except we can imagine, that of three hundred and six, but one
had children below the service of war; that the rest were all unmarried,
or the wife but of one impregnated.
5. The received story of _Milo_, who by daily lifting a Calf, attained
an ability to carry it being a Bull, is witty conceit, and handsomly
sets forth the efficacy of Assuefaction. But surely the account had been
more reasonably placed upon some person not much exceeding in strength,
and such a one as without the assistance of custom could never have
performed that act; which some may presume that _Milo_ without precedent
artifice or any other preparative, had strength enough to perform. For
as relations declare, he was the most pancratical man of _Greece_, and
as _Galen_ reporteth, and _Mercurialis_ in his Gymnasticks representeth,
he was able to persist erect upon an oyled plank, and not to be removed
by the force or protrusion of three men. And if that be true which
_Atheneus_ reporteth, he was little beholding to custom for this
ability. For in the Olympick games, for the space of a furlong, he
carried an Ox of four years upon his shoulders; and the same day he
carried it in his belly: for as it is there delivered he eat it up
himself. Surely he had been a proper guest at _Grandgousiers_ feast, and
might have matcht his throat that eat six pilgrims for a Salad. [SN: In
Rabelais.]
6. It much disadvantageth the Panegyrick of _Synesius_ [SN: _Who writ in
the praise of baldness._], and is no small disparagement unto baldness,
if it be true what is related by _Ælian_ concerning _Æschilus_, whose
bald-pate was mistaken for a rock, and so was brained by a Tortoise
which an _Æagle_ let fall upon it. Certainly it was a very great mistake
in the perspicacy of that Animal. [SN: _An argument or instance against
the motion of the earth._] Some men critically disposed, would from
hence confute the opinion of _Copernicus_, never conceiving how the
motion of the earth below should not wave him from a knock
perpendicularly directed from a body in the air above.
7. It crosseth the Proverb, and _Rome_ might well be built in a day; if
that were true which is traditionally related by _Strabo_; that the
great Cities _Anchiale_ and _Tarsus_, were built by _Sardanapalus_ both
in one day, according to the inscription of his monument, _Sardanapalus
Anacyndaraxis filius, Anchialem et Tarsum unâ die edificavi, Tu autem
hospes Ede, Lude, Bibe_, etc. Which if strictly taken, that is, for the
finishing thereof, and not only for the beginning; for an artificial or
natural day, and not one of _Daniels_ weeks, that is, seven whole years;
surely their hands were very heavy that wasted thirteen years in the
private house of _Solomon_: It may be wondred how forty years were spent
in the erection of the Temple of _Jerusalem_, and no less than an
hundred in that famous one of _Ephesus_. Certainly it was the greatest
Architecture of one day, since that great one of six; an Art quite lost
with our Mechanicks, a work not to be made out, but like the wals of
_Thebes_, and such an Artificer as _Amphion_.
[Sidenote: _The Syracusia or King_ Hiero's _Galleon, of what Bulk_.]
8. It had been a sight only second unto the Ark to have beheld the great
_Syracusia_, or mighty ship of _Hiero_, described in _Athenæus_; and
some have thought it a very large one, wherein were to be found ten
stables for horses, eight Towers, besides Fish-ponds, Gardens,
Tricliniums, and many fair rooms paved with Agath, and precious Stones.
But nothing was impossible unto _Archimedes_, the learned Contriver
thereof; nor shall we question his removing the earth, when he finds an
immoveable base to place his Engine upon it.
9. That the _Pamphilian_ Sea gave way unto _Alexander_ in his intended
March toward _Persia_, many have been apt to credit, and _Josephus_ is
willing to believe, to countenance the passage of the _Israelites_
through the Red Sea. But _Strabo_ who writ before him delivereth another
account; that the Mountain _Climax_ adjoyning to the _Pamphilian_ Sea,
leaves a narrow passage between the Sea and it, which passage at an ebb
and quiet Sea all men take; but _Alexander_ coming in the Winter, and
eagerly pursuing his affairs, would not wait for the reflux or return of
the Sea; and so was fain to pass with his Army in the water, and march
up to the navel in it.
[Sidenote: _A List of some historical Errata's in this and the following
Sections._]
10. The relation of _Plutarch_ of a youth of _Sparta_, that suffered a
Fox concealed under his robe to tear out his bowels, before he would
either by voice or countenance betray his theft; and the other of the
Spartan Lad, that with the same resolution suffered a coal from the
Altar to burn his arm, although defended by the Author that writes his
life, is I perceive mistrusted by men of Judgment, and the Author with
an _aiunt_, is made to salve himself. Assuredly it was a noble Nation
that could afford an hint to such inventions of patience, and upon whom,
if not such verities, at least such verisimilities of fortitude were
placed. Were the story true, they would have made the only Disciples for
_Zeno_ and the _Stoicks_, and might perhaps have been perswaded to laugh
in _Phaleris_ his Bull.
11. If any man shall content his belief with the speech of _Balaams_
Ass, without a belief of that of _Mahomets_ Camel, or _Livies_ Ox: If
any man make a doubt of _Giges_ ring in _Justinus_, or conceives he must
be a _Jew_ that believes the Sabbatical river in _Josephus._ If any man
will say he doth not apprehend how the tayl of an _African_ Weather
out-weigheth the body of a good Calf, that is, an hundred pound,
according unto _Leo Africanus_, or desires before belief, to behold such
a creature as is the Ruck in _Paulus Venetus_, for my part I shall not
be angry with his incredulity.
12. If any one shall receive as stretcht or fabulous accounts what is
delivered of _Cocles_, _Scævola_ and _Curtius_, the sphere of
_Archimedes_, the story of the _Amazons_, the taking of the City of
_Babylon_, not known to some therein three days after; that the nation
was deaf which dwelt at the fall of _Nilus_, the laughing and weeping
humour of _Heraclitus_ and _Democritus_, with many more, he shall not
want some reason and the authority of _Lancelotti_. [SN: Farsalloni
Historici.]
13. If any man doubt of the strange Antiquities delivered by Historians,
as of the wonderful corps of _Antæus_ untombed a thousand years after
his death by _Sertorius_. Whether there were no deceit in those
fragments of the Ark so common to be seen in the days of _Berosus_;
whether the Pillar which _Josephus_ beheld long ago, _Tertullian_ long
after, and _Bartholomeus de Saligniaco_, and _Borchardus_ long since, be
the same with that of _Lots_ wife; whether this were the hand of _Paul_,
or that which is commonly shewn the head of _Peter_, if any doubt, I
shall not much dispute with their suspicions. If any man shall not
believe the Turpentine Tree, betwixt _Jerusalem_ and _Bethlem_, under
which the Virgin suckled our Saviour, as she passed between those
Cities; or the fig-tree of _Bethany_ shewed to this day, whereon
_Zacheus_ ascended to behold our Saviour; I cannot tell how to enforce
his belief, nor do I think it requisite to attempt it. [SN: _To compel
Religion, somewhat contrary to Reason._] For, as it is no reasonable
proceeding to compel a religion, or think to enforce our own belief upon
another, who cannot without the concurrence of Gods spirit have any
indubitable evidence of things that are obtruded: So is it also in
matters of common belief; whereunto neither can we indubitably assent,
without the co-operation of our sense or reason, wherein consists the
principles of perswasion. For, as the habit of Faith in Divinity is an
Argument of things unseen, and a stable assent unto things inevident,
upon authority of the Divine Revealer: So the belief of man which
depends upon humane testimony is but a staggering assent unto the
affirmative, not without some fear of the negative. And as there is
required the Word of God, or infused inclination unto the one, so must
the actual sensation of our senses, at least the non-opposition of our
reasons procure our assent and acquiescence in the other. So when
_Eusebius_ an holy Writer affirmeth, there grew a strange and unknown
plant near the statue of Christ, erected by his Hæmorrhoidal patient in
the Gospel, which attaining unto the hem of his vesture, acquired a
sudden faculty to cure all diseases. Although he saith he saw the
statue in his days, yet hath it not found in many men so much as humane
belief? Some believing, others opinioning, a third suspective it might
be otherwise. For indeed, in matters of belief the understanding
assenting unto the relation, either for the authority of the person, or
the probability of the object, although there may be a confidence of the
one, yet if there be not a satisfaction in the other, there will arise
suspensions; nor can we properly believe until some argument of reason,
or of our proper sense convince or determine our dubitations.
And thus it is also in matters of certain and experimented truth: for if
unto one that never heard thereof, a man should undertake to perswade
the affections of the Load-stone, or that Jet and Amber attracteth
straws and light bodies, there would be little Rhetorick in the
authority of _Aristotle_, _Pliny_, or any other. Thus although it be
true that the string of a Lute or Viol will stir upon the stroak of an
Unison or Diapazon in another of the same kind; that Alcanna being
green, will suddenly infect the nails and other parts with a durable
red; that a Candle out of a Musket will pierce through an Inch-board, or
an urinal force a nail through a Plank; yet can few or none believe thus
much without a visible experiment. Which notwithstanding fals out more
happily for knowledge; for these relations leaving unsatisfaction in the
Hearers, do stir up ingenuous dubiosities unto experiment, and by an
exploration of all, prevent delusion in any.